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    audience by-hh conscientious expressions of over ^ belief . How is tt that to non-belief oxlx sympathetic feelings of liberality ( that much abused word ) are principally extended > One remark about " Tests and

    Confessions , " on whicfa Mr . Jones has , I think , been much misrepresented . Who has proposed any ? A verbal creed was never thought of that I am aware . The " confession of Christ " is surely not so " exceedingly vague "

    ftg J . G , supposes . The Deist , by profession , ( and to him alone does our argument refer , ) is seldom misunderstood . He usually thinks it right to proclaim and glory \ n h [ $ opinions . What farther * Test or Confession "

    is required than this ? I am constrained to oppose another of J . G / s positions . I contend that it is the faith of €€ our church , " Christians , which must , at all events , be supported inviolate . We do not wi $ h to " cast a stigma" on any set Of men ; We do not desire to say to the Deist , as J . G . has it , " You shall

    efrjoy none of the privileges of the gospel in common with us . " But if the parties themselves reject these •' privileges , " we do say , ** However in ofdinarv matters we may incline to

    give you the right hand of fellowship , as officers of * our church / and leaders of our devotions , our duty and feelings as Christian believers impel us most earnestly to protest against you . " Let us , then , whether ministers or

    people , with all the humility that becomes us , as disciples of Christ , strive to keep the * faith once delivered to the saints ; " swerving neither to the right hand nor the left , out of courtesy to any man . Where called upon to febuke , let us aim to do it in love

    wher 6 to part , to part in peace ; holding fast our integrity , through evil and good report , as sincere and consistent followers of a crucified Master . A CHRISTIAN UNITARIAN .

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    Sir , N the last Number of your P . epo Isitory , ( p . 290 , ) there appeared a letter signed E . C . on which I Leg Jc&ve to 6 ffer the following observations . The author commences with remarking" , that a great deal of eloquence lias been wasted on the side of pseudo-liberality , and that much

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    needless vituperfctiofi las beew lieaped on Mr . Jones' * I would ; by no means attempt to excuse illiberal remarks , if any of Mr . 5 dne ^ s antagonists have made stich , bfrt I think E . C . has yet to learn , that cm all subjects of human inquiry the expression of opiniba is , or ought to be , free ; that others have tfie "Saute right to give their ideas of Mr . Jtine& ' s views as be had to declare them , and that eloquence is ndt to be considered as iva&ted when engaged

    in supporting the principles of universal charity and enlightened toleration . E . C . continues , * Mr . Jones ' s object appears to be only to prevent those who are not Christians from being associated in cliurch fellowship with those who are , and becoming thus identified with them ; to make both Christians and Deists

    more consistent with their profession . " Now , before proceeding- further , it is necessary we should be agreed as to the term Christian , as used in this instance . By Mr . Jones , it evidently seems to refer to a believer in the

    miracles , or to imply a matter of faith only . Now , it appears to me that ho correctness of religious opinion alone can fully entitle any one to the Christian name ; that a real Christian must be one in disposition and in character as well as in theory , and that such title can only be properly conceded to him whose belief is gvmced in the

    excellence of his conduct and the daily virtues of his life . On the otler liand , it can hardly be denied , that any person who cultivates the virtties enjoined by our Saviour has a claim , and that a powerful one , to the title of Christian . Many persons govern

    their lives by the precepts of Christ , who may not have fully settled their faith on all , nor perhaps , in some cases , even on the leading evident of Christianity ; they revere his name , they obey his commands , and they leave what appears to them td foe difficult or abstruse to more assured

    or more cultivated minds . This may be considered either weakness or diffidence , inconsistency or humility , according to the strict or candid construction which others may choose to put upon it ; but no one , I think , will deny that there may be kindness , goodness and benevolence , where there is uho doubt and anxiety , nay , even

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    412 On Unbelievers joining Unitarian Congr € gali < m $ .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), July 2, 1826, page 412, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2550/page/32/